Teachers Of Heterodox Sects Buddhism And Jainism In Eyes Of Puranas - Book Summary

Here is a comprehensive summary of the provided Jain text, "Teachers of Heterodox Sects Buddhism and Jainism in eyes of Puranas" by N. P. Joshi, focusing on how the Puranas depict Buddhism and Jainism:

The Puranas, being orthodox texts designed to expand Vedic and Smriti concepts, viewed Jainism and Buddhism as heterodox sects that challenged the authority of these scriptures and the Varnashrama-dharma. Despite this opposition, the Puranas had to acknowledge their existence and influence within ancient Indian society. This study explores how the Puranas managed to integrate these heterodox traditions without compromising their own orthodox framework.

General Puranic Portrayal of Heterodox Sects:

Negative Terminology: Buddhism and Jainism were often referred to by terms like pākhanda (heresy), vidharma (false religion), buddhi-sammoha (delusion of intellect), mayāmaya-śāstra (illusory scripture), and moha-śāstra (delusion scripture). Their teachers were labeled as vidharmīns (followers of false religion) and māyāmoha-svarūpas (forms of illusionary delusion).
Deceptive Strategies: The Puranas frequently depict the heterodox faiths as misleading, leading followers to lose celestial favor, accrue sin, and meet tragic ends. This narrative served to reinforce the orthodox worldview.
Strategic Depiction: The Puranas often portrayed the adoption of heterodox faiths by powerful opponents of the Devas (like Daityas and Asuras) or human rivals of Indra as a way for Vishnu to defeat them. By embracing these "false doctrines," these enemies would lose their power and be easily overcome.

Specific Episodes and Figures:

Māyāmoha and the Daityas/Asuras:
- In the Vishnupurana, a being named Māyāmoha (described as naked, holding peacock feathers, and shaven-headed) was created by Vishnu to deceive the Asuras who were winning a war against the Devas. Māyāmoha presented "Arhad-dharma," a religion of the naked and clothed, advocating Anekāntavāda. This led the Daityas to become Arhats.
- Māyāmoha later adopted red garments and preached to another group of Asuras, emphasizing the illusory nature of the world and questioning Vedic rituals. This led to their embrace of ahimsā and their subsequent defeat by the Devas.
- The followers of Māyāmoha were termed Nagnas, implying not just nudity but also being "devoid of the coverings of the three Vedas." These individuals were to be avoided and their association was seen as defiling.
- The Agnipurana also mentions Māyāmoha as Vishnu's son, leading to the "Bauddhas." Later, this Māyāmoha became Arhat and converted other Daityas.
- The Lingapurana and Sivapurana describe Māyāmoha being created by Vishnu to counter Tripurasura. This Māyāmoha, described with shaven head, dirty clothes, and mouth-strips, created an elaborate Māyāmaya-śāstra in Apabhramsa, advocating karma theories. This led the Daityas to embrace "Pakhanda" and become vulnerable to defeat. The Sivapurana also describes the Buddha doctrines being taught.
Bṛhaspati and the Sons of King Rāji:
- In the Vishnu, Vayu, Matsya, and Padma Puranas, Bṛhaspati, the priest of the Devas, is depicted as misleading the sons of King Rāji, who had become hostile to Indra. Bṛhaspati used tantric rites and false doctrines (nāstivādārtha-śāstra) to make them abandon Vedic faith, become hostile to Brahmins, and embrace heterodoxy. The Matsya and Padma explicitly state Bṛhaspati preached "Jaina-dharma." The term nāstivādārtha is seen as a potential reference to Syadvāda and Jaina dialectics.
King Vena and Divodāsa:
- The Padmapurana states that King Vena embraced the Jaina faith. A Jaina ascetic, described as naked, shining, and shaven-headed, with a broom made of peacock feathers, preached to him the doctrine of Jina-rupa and Arhant. The Padmapurana suggests this Jaina teacher was Vishnu himself.
- King Divodāsa of Vārāṇasī, to facilitate Shiva's return to the city, had to be influenced. Vishnu assumed the guise of a Buddhist monk, Puṇyakīrti, and his followers spread Buddhist teachings and tantric doctrines, disrupting the city. This eventually led to Divodāsa installing a Shiva linga, weakening his position.
Tuladhara:
- Vishnu tested a pious commoner named Tuladhara by assuming the form of a Nirgantha or Ksapanaka and attempting to mislead him. Tuladhara remained steadfast, impressing Vishnu.
Shiva as a Teacher of Heterodox Sects:
- The Padmapurana narrates a conversation where Vishnu would create "Moha" to mislead people in the Kali Yuga, and Shiva would create "imaginary Agamas" to divert attention. This is interpreted as Shiva creating Mohashastras to highlight himself, possibly referring to the Pasupata sect's Agamas.
- The Varahapurana mentions Shiva creating Mohashastras for greedy Brahmins in Kali Yuga, particularly referencing the creation of the Nishvasa Samhita of the Pasupatas.
Rsabha and the Buddha as Avatars:
- Rsabha: While the Bhagavata and Skanda Purana mention Rsabha as an avatar of Vishnu, they do not explicitly call him a Jaina pontiff. The Bhagavata states that in Kali Yuga, King Arhat would misinterpret Rsabha's teachings, establish a heterodox faith, and lead people to hell. This suggests a distinction between Rsabha and the propagator of heterodox doctrines.
- The Buddha: Many Puranas accept the Buddha as the ninth incarnation of Vishnu. However, they generally discourage image worship of the Buddha, recommending Vishnu images instead. The Matsya and Varaha Puranas suggest worshipping Vishnu figures in the name of the Buddha.
- Sacredness of Aśvattha Tree: The Aśvattha tree, sacred to the Buddha, is also identified with Vishnu in Brahmanical tradition. The Padmapurana describes Vishnu emerging from an Aśvattha tree when it was cut, highlighting its divinity. Myths are created to restrict touching the Aśvattha tree on days other than Saturday, associating it with demons and Goddess of Poverty.

Similarities between Rsabha and Shiva:

The text highlights significant iconographical and symbolic similarities between the Jaina Tirthankara Rsabha and Shiva:

Rsabha's hair locks are similar to Shiva's.
Rsabha's bull emblem (lanchana) is Shiva's mount.
Rsabha's Yaksha, Gomukha, resembles Shiva's bull-headed Ganas.
Rsabha's sacred tree, the Ficus, is also considered a form of Shiva.
Rsabha's nirvana-sthāna (place of liberation) is Mount Kailasa, Shiva's abode.
The terms Rsabha-dhvaja and Adinatha refer to both Rsabha and Shiva.

Epilogue (Summary of Puranic Influence):

Heterodox views were permitted to spread to mislead powerful enemies of the Devas, particularly the Daityas, a strategy often undertaken by Vishnu.
This tactic was also used against mortal enemies like the sons of Rāji and King Divodāsa.
King Vena was punished for embracing heterodoxy, and a commoner like Tuladhara was tested.
Besides Vishnu, Bṛhaspati and Shiva also acted as teachers of heterodox sects.
Worship of the Buddha's image was discouraged, with preference given to Vishnu images.
There are noted similarities between Rsabha and Shiva.
Trees like Aśvattha, Vata, and Palasa held sanctity, associated with Vishnu, Shiva, and Brahma, respectively, with restrictions placed on touching the Aśvattha.
While Puranic references to Jainism are more numerous, Buddhism's wider influence led to the Buddha being accepted as a Vishnu avatar by more authorities.
Rare instances of composite iconography (e.g., Surya-Lokesvara, Hari-Hara-Buddha) are noted, but no combined figures of Vishnu/Shiva with Rsabha or other Tirthankaras are reported.

In essence, the Puranas, while firmly orthodox, employed a complex strategy of acknowledging, reinterpreting, and often subverting the teachings and figures of Buddhism and Jainism. They integrated these heterodox traditions into their own narratives, typically portraying them as tools for divine strategy, ultimately reinforcing the superiority of the Vedic path.